Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	england_n	king_n	sovereign_a	4,994	5	9.8308	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45461	The Scriptures plea for magistrates vvherein is shewed the unlawfulnesse of resisting the lawfull magistrate, under colour of religion.	Hammond, Henry, 1605-1660.	1643 (1643)	Wing H598A; ESTC R15561	38,997	35

counted a principall head of difference between the Protestants and the worst of Papists and a speciall evidence which most men have used to conclude the Papacy to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the antichrist is this that the Pope exalteth himself above all that is called God 1. The Kings of the earth that he in case the King be not a Catholick absolves subjects from their Allegiance to him that he pretends power over them in spirituall things and in temporall in ordine ad spiritualis It is not unknown to any that the Oath of Supremacy if not of Allegience among us is principally designed to discerne and and discover Papists of whom one of the prayers appointed for the fifth of November affirmes that their religion is rebellion that sure is that one main difference betwixt Romish and English Popish and Protestant doctrine is that of liberty to Rebell in some cases particularly in that of Religion In opposition to all which doctrines or insinuations of theirs there is no Church that ever exprest their sence in any article more fully and largely then ours hath in this particular witnesse the severall parts of the homily of disobedience and rebellion printed in Queen Elizabeths time And if herein all other parts of the reformed Church have not gone as far as we yet shall I not retract my asserting this doctrine purely Protestant 1. because this Kingdom hath alwayes been esteemed a prime part of the Reformation wherein the Papacy was legally cast out not by violence or tumults of the people and so nothing rejected but what in sobriety was necessary to be rejected and therefore our Church hath generally been the Norma or rule by which others have desired to compose themselves and never yet any other so preferred before us as that our ancestours could think fit to conforme to them 2. because in many other countries the government is not regall or Monarchical as here it is Bodin l. 2. c. 5. de rep. can finde none of this nature in Europe but France and Spaine and England and Scotland I conceive Ireland he conteined under the word Auglia● in which saith he Regis sine controversia jur●●●nia majestatis habeant per se Singulis civi●us nec universit ●as est it seems Master Dale our Embassadour from whom he had received his advertisements of the state of this kingdome had not then heard that our King though Singulis major is ●●●versis minor which certainly had divested him of all Soveraignty it being impossible that the Soveraign or supream of all should be Minor then any Sumni prinsipis vitam fama●●ut fortunas in discrimen vocare seu visen judicio constituto id fiat c. As for the Emperour of Germany Charles the fifth by name he saith plainly Tyrannide cives ad rempublicam oppressit cùm iura maiestatis non haboret which if it be true will be some excuse to the Germane Princes in what they did at that time in taking up armes for Religion though it is most certain what he affirmes that when those princes consulted Martin Luther about it num id ●ure divino liceret whether it were lawfull in the sight of God Ille negavit he resolved it utterly unlawfull this answer saith Bodin Luther gave Perinde atqua si Carolus summam imperit solus haberes and therefore much more must it be given when the case is of a Monarch indeed as he concludes and though he acknowledge that distinction which it seemes Luther did not betwixt that Emperour and true Monarchs yet is he faine to passe a sad observation upon the fact of those Princes in taking up armes for Religion against Luthers advice Ita funestum bellum reique publica calami tosum suscepi●s est cum in gentiprincipurs ac civi● strage quia iusta causa ●●llowideri potest adversus patriam arma sumendi I would to God those words were Englisht in every of our hearts a direfull and calamitous war with the slaughter of all sorts because though it were for Religion yet no cause can be counted just of taking up armes against ones country The truth is what was done there though 1. very unhappily and 2. against no Monarch hath been thought imitable by Knox and Buchanan in Scotland and from thence infused into some few into England a●Penry c. But by Gods providence hath formerly been timously restrained and not broken out to the defaming of our Protestant profession It seemes now our sins are ripe for such a judgement the land divided into two extream sinfull parts one by their sins fitted to suffer under this doctrine others si●full enough to be permitted to broach and prosecute it I meekly thank God that though my sins are strangely great yet he hath not given me up to that latter judgement I conceive I have also given some hints at least of proving my position from the making of the Protestant Doctrine Now for the last Topick taken from the constitution of this kingdome Though that be the Lawyers task very prosperously undertaken by others yet one generall notion there is of our Laws which from my childhood I have imbibed and therefore conceive common to all others with me and it is this That the Laws of this kingdom put no man no Papists I am sure to death for religion When Jesuites and Seminary Priests have suffered every man is so perfect in the Law as to know that it is for treason by a Statute that makes it such for them to come into this kingdome The truth of this and the constant pleading of it against all Objecters hath made me swallow it as a principle of our Law that even Popery strictly taken and not onely as now this last yeere it hath learnt to enlarge its importance is no capitall crime From whence I professe I know no impediment to forbid me to conclude that in the constitution of our state no war for Religion is accounted a lawfull war for that it should be lawfull to kill whole multitudes without any enditement yo● and by attempting it to endanger at least our own 1. Many good Protestants lives for that which if it were proved against any single man would not touch his life in the least degree is I must acknowledge one of the Artaria belli which I cannot see into And therefore Sleidan tels us of M. Luther that he would not allow a war though but defensive with the Turk himself com li 14. pag. 403. and though after he had mitigated his opinion upon a new state of the question and perswaded the Emperour to it yet it was with this limitation M●do nec vindictae nec gloria nec emolumenti caur● sub●●●●● three things that are very rarely kept out of war sed tantum ut spur●issimum l●tronem non ex religionis sed ●urti injuriarum actione aggradiantur It seems the cause of Religion although it were of Christianity against Mahometisme was not to

pride ambition malice rebellion unquietnesse uncontentedness● c. Fourthly For that whole discourse about Antichrist there must many things be returned 1. That it is not tolerable in a Christian to affirme that God purposely hid truths that Antichrist might come into the world this so harsh sence the objector first disguises in another phrase that God by speciall dispensation suffered him to make many truths his footstoole but indeed that reaches not home to the businesse undertaken to be proved for it follows not thence that this of resisting superiors was one of those tru●hs if it were then God suffered him to make use of it which he could not but by its being made known whereas he supposes it was then hid if he mean Antichrist hid it and so made the holding it his footstool Then 1. it was not God that hid it as before he said but Antichrist 2. It had then been manifest before use then began to be hid when there was most occasion to use it which before he made improbable If I were put upon the rack I could not give a rationall account of those words of the objector last recited or such as may but be consonant to his present undertakings that which followes is more clear that God caused a dead sleep to fall upon those truths If he did I wonder who first raised them out of that dead sleep Jun. Brutus or Buchan or M Goodwin but still it seems God did on purpose hide truths in favour asistance to Antichrist to help him into the world and this not like the Spirit of slumber sent on men for their punishment but on divine truths which sure had not deserved it yet more particularly that the doctrine of liberty to resist superiors should be so opposite in a speciall maner to Antichrist that it was fain to be laid asleep to give him passage into his throne seemeth very strange to me 1. Because one piece of Antichrists pride is to exalt himself above all that is called God which is mostly interpreted Kings and if rightly then they that do so enhaunce the power of the people as to make the King Singulis minorem loose the rains of obedience so far as to permit resistance wil I fear discern some part of the mark of the Beast upon their own brests 2. Because the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Thes. 2 6. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. 7. that hindred or let Antichrist and was like to do so still till he were taken out of the way was by the Fathers commonly resolved to be the Roman empire or imperiall Soveraignty of Rome see Tert. Dere see 24. Ambr. com in 2. Thes. Hier. qu. 11. ad Algas Chrys. in 2 Thes. Cry Hier. catech. i e. Aug. de civ. Dei l. 20. c. 19. Lact l 7. c. 25 Oecum in ●oc ib. S●ver Gen. and therefore on the sacking of Rome by Alaricus the Goth S. Ierom presently expected that Antichrist should come and in his book ad Ageruchiam de mon●gam wonders that any one would think of marrying at that time hence have learned men observed was that custome in the most ancient times to pray in their Lyturgies for the lasting of the Roman empire that so Antichrist might be long a coming Tert. Apol. c. 33. ad Scap. c. 2. From whence though nothing else can be demonstratively inferred yet this certainly may that in those many Fathers opinion the power of Kings continuing intire was not like to help Antichrist in nor consequently the bringing down that power by the revelation of the doctrine of resistance like to cause an abortion in Antichrists birth or now tend to the casting him out of the world As for the evidence of that Revelation rule that the communality in opposition to their Kings must have the great stroke in executing Gods judgement on Antichrist proved Revel. 18.4.6.9 I must answer 5. That I shall never wonder enough at the power of Prejudice evidenced in this Objecter by what he hath put together to this purpose page 32. To prove that the people contrary to their Kings shall destroy Antichrist this is thought by him sufficient evidence that the people are commanded to go out of her vers. 4. when vers. 9. it followes that the Kings of the earth shall bewail her and lament for her The concludingnesse of the argument I shall not insist on but onely look forward to another place which he cites immediately Revel. 17.17 Where the ten Kings are said to hate the whore and make her desolate Now the word Kings in this last place signifies saith the Objecter not the persons of Kings but their states and Kingdomes and to this purpose proofes are produced but 1. I beseech him to deal ingenuously doth the word King ever signifie the kingdome opposed to the King 1. Any part of the Kingdom excluding the King but then 2. See the mystery of prejudice which I mentioned where it is for the Objecters turne Revel. 18. The Kings of the earth must signifie their persons in opposition to their people but where it is not for his turne Revel. 17. There the word Kings must signifie the people or any but the King Would not the spirit of meeknesse have easily compounded this businesse and have given the word Kings leave in both places to signifie both their persons and their Realmes and so have reconciled the places that some Kings with their Kingdomes should bewail her and some again hate her they bewail her that continued with her till her destruction when they see the smoak of her burning 18.9 and others hate her who had once tasted of her filthinesse and repented and left her before this were very agreeable to those texts if we had not peremptorily resolved to fetch some other sence out of them 3. That first place alone by it self concludes onely thus much that good men come or are exhorted to come out from Antichrist and avenge the whore and earthly men that have love to her bewail her but not that either the first are all common people for sure Kings may be called Gods people or be in that number or the second none but Kings as for the proof that those people vers. 4. are the subjects of those kings verse 9. Because they are such as come out of Babylon sure that is very weak for Babylon being the province of the whore there may be kings as well as subjects there and those Kings come out too as well as those subjects For suppose King and people of England all popish why might they not all reform together It seemes Antichrist must never be cast out of a Kingdom till the people do it in spight of the King and therefore it is concluded that it was not done here in the dayes of King Edward nor Queen Elizabeth nor King Iames and now since the new Revelation have assured men that Antichrist must now be cast out utterly